scholarly journals KONSEP TUHAN DALAM AGAMA KRISTEN (KAJIAN BUKU SEJARAH TUHAN KAREN ARMSTRONG)

2021 ◽  
Vol 1 (1) ◽  
pp. 84
Author(s):  
Juwaini Juwaini
Keyword(s):  
Holy Spirit ◽  
Book History ◽  
Human Life ◽  
Descriptive Analysis ◽  
Existence Of God ◽  
Concept Of God ◽  
The Holy Spirit ◽  
Human Perceptions ◽  
History Of ◽  
The Trinity

Talking about God has always been a topic of conversation among theologians. Karen Armstrong as a theologian tries to explain the existence of God. Her book entitled The History of God, Karen Armstrong describes in detail the existence of God in the history of human life. The book tells about Karen Armstrong's hesitation in finding the essence of the Trinity in the concept of Christian divinity. Karen Armstrong went through several phases in her skepticism to reach the essence of God in her faith. This paper will discuss Karen Armstrong's view of the Concept of God in Christian Religion using descriptive analysis of the book History of God. The results of the study show that in Christianity the concept of divinity exists in the Trinity, namely God the Father, God the Son and the Holy Spirit. Where Jesus Christ is considered as God because it is believed that Jesus is the Word who became human. The strengths and weaknesses of the Trinity in Christianity that are not understood by everyone. The history book about God examines the history of human perceptions and experiences of God from the time of Prophet Abraham to the present. Karen Armstrong explains in detail the three monotheistic religions, namely Judaism, Christianity and Islam. The book also features Buddhist, Hindu and Confucian traditions. For Karen Armstrong Religion is not about believing in something. Religion is a matter of morals, behaving in ways that change oneself, bringing oneself closer to the holy and sacred.

scholarly journals RELEVANSI TRINITAS BAGI HIDUP MANUSIA MENURUT KARL RAHNER

2020 ◽  
Vol 11 (1) ◽  
pp. 65-76
Author(s):  
Herman Punda Panda
Keyword(s):  
Holy Spirit ◽  
Human Life ◽  
Trinitarian Theology ◽  
Karl Rahner ◽  
Starting Point ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
History Of ◽  
The One ◽  
The Trinity

Karl Rahner made a major contribution to the trinitarian theology in this post-modern era. He has attempted to reconcile the classical doctrine of the Trinity with contemporary thought. Rahner spoke about the topic of the oneness and triadity of God. Regarding the oneness of God, Rahner did not speak about the one ousia / divine essence, but rather the unity or perichoresis of the three divine persons. What is called God here, is not the essence of divinity but the Father who is the source of the Son and the Holy Spirit. Furthermore, Rahner emphasizes the identification and relationship between the immanent Trinity and the economic Trinity which according to him is the important point in the theology of the Trinity. Consequently, the only starting point for developing a theology of the Trinity is the history of our experience with God, in which God reveals Himself in two ways, namely through the Word and the Spirit. This article presents Karl Rahner's thoughts on the Trinity and its relevance to human life. First of all, the author describes about the place of Trinitarian theology in the general framework of Rahner's anthropological theology. Next, it discussed his thoughts on the Trinity itself and at the end, the relevance of the Trinity to human life. This relevance becomes evident in Rahner's thought about the communication of God to man in the form of His Word and Spirit.

Martin Luther and the Holy Spirit

2017 ◽  
Author(s):  
Lois Malcolm
Keyword(s):  
Holy Spirit ◽  
Martin Luther ◽  
Biblical Theology ◽  
Biblical Exegesis ◽  
Literary Genres ◽  
The Holy Spirit ◽  
History Of ◽  
History Of Theology ◽  
The One ◽  
The Trinity

Although often neglected in historical and theological studies of Martin Luther’s work, an understanding of the Holy Spirit undergirds his signal contributions to the history of theology and is essential to any case for his ongoing relevance to contemporary theology and practice. Drawing on biblical exegesis, Luther would reinvigorate the doctrine of the Holy Spirit he inherited from the Western theological tradition and from the Ancient Church. Nonetheless, he wrote in a variety of literary genres and in response to a range of issues. To address this linguistic and historical complexity, this article examines the role the concept of the Holy Spirit plays in his theology by providing readings of texts that have been influential on later appropriations of his work. In doing so, it focuses on two intertwined themes in his theology. First, it examines his understanding of the Holy Spirit in relation to justification—that is, the righteousness of God we receive as a gift by faith—looking at his early biblical theology and two especially influential texts, “The Freedom of a Christian” (1520) and his “Lectures on Galatians” (1535). Second, it discusses his portrayal of the Holy Spirit as sanctifier—that is, as the one who creates holiness or sanctification in us—in his most well-known catechisms, in the “Confession of 1528,” and in his “Lectures on Genesis” (1535) and “Sermons on John” (1537). Throughout, attention will also be given to his understanding of the Trinity, Word and sacraments, faith, hope, and love, and the themes of promise and gift. The article concludes with a sketch of historical work and a discussion of the influence of Luther’s pneumatology on later theology and current areas of research.

Ontology

2021 ◽  
pp. 90-103
Author(s):  
William J. Wainwright
Keyword(s):  
Holy Spirit ◽  
Ontological Status ◽  
Concept Of God ◽  
The World ◽  
The Holy Spirit ◽  
Popular View ◽  
History Of ◽  
Necessary Truths ◽  
Social Trinity ◽  
Lives Of The Saints

The chapter argues that Jonathan Edwards’s concept of God was largely traditional and that arguments to the contrary which privilege his discussions of a so-called social Trinity are mistaken. It also takes issue with the currently popular view that Edwards was a panentheist. There is a clear sense in which God includes the world but—with one unique exception—the world does not include God. Just as the coming into being of Raphael’s Dresden Madonna is a literal part of his painting it, so God’s ‘acts’ of creation or emanation are properly regarded as parts of him, and what he does (that is, what he emanates) is literally part of that action. But what God creates or emanates is the history of redemption, and some parts of that history are more central or immediately salient than others. The material world, for example, is essentially nothing more than a platform on which the drama of redemption is enacted. The central or most immediately salient, on the other hand, are the lives of the saints, and it is only the latter whose lives can be said to include God. For because the saints necessarily include the Holy Spirit, they necessarily include God. The chapter concludes with a discussion of Edwards’s views on the ontological status of mathematical, logical, metaphysical, and morally necessary truths. The chapter argues that they are neither created by God nor exist independently of him but are instead aspects or expressions of his goodness.

scholarly journals N. F. S. Grundtvigs syn på forholdet mellem skabelse, åbenbaring og nærværelse belyst ved en sammenligning med Jürgen Moltmann

2002 ◽  
Vol 53 (1) ◽  
pp. 81-120
Author(s):  
Betina Hjorth Præstegaard
Keyword(s):  
Holy Spirit ◽  
Concept Of God ◽  
Specific Analysis ◽  
The Holy Spirit ◽  
The Difference ◽  
Protestant Theologian ◽  
The University ◽  
The Relationship ◽  
Theological Task ◽  
The Trinity

N. F. S. Grundtvigs syn på skabelse, åbenbaring og nærværelse belyst ved en sammenligning med Jürgen Moltmann [N. F. S. Grundtvig's views upon creation, revelation and presence in the light of a comparison with J. M. ]Af Betina HjorthIn this article N. F. S. Grundtvig is compared with the living German protestant theologian Jürgen Moltmann and Grundtvig’s continuous and actual ecumenical relevance is emphasized.Unlike most Western theologians both Grundtvig and Moltmann show an interest in the trinitarian and liturgical tradition of the Orthodox Church. Instead of the typical western focus on the revelation of Christ and the difference between revelation and history, Grundtvig and Moltmann as well as most Orthodox theologians focus on the Trinity and the nearness of God in everyday life.Because of their ontological concept of theology, which is related to Grundtvig’s and Moltmann’s desire to avoid the western distinction between Gott and sich and Gott für mich, they both stress the investigation of the relationship between the Father, Son and the Holy Spirit as the most important theological task. God is recognized as an open and integral fellowship of three divine persons - that is as love instead of as a transcendent subject. Most interesting is their analysis of the Holy Spirit whom they, in contrast to the western filolioque-tmdition, conceive as a person equal to the Father and the Son. In the first part of the article the similarities between Grundtvig and Moltmann are described by means of the old Orthodox concept of Perichoresis.Even though there are many similarities between the two theologians a more specific analysis of their literature on the Eucharist also reveals many differences between them. While Grundtvig’s theology is inspired by Luther, Moltmann shows what trinitarian and Orthodox theology looks like in a Calvinistic context. Furthermore the second part of the article describes how the inter-subjective concept of God as a fellowship causes a new social concept of theology: Theology is no longer a private reflection but a social experience - taking place in a historical (Moltmann) or liturgical and doxological (Grundtvig) context.Finally the article contains a discussion on strengths and weaknesses of the two theologians. Although the analysis shows that especially Grundtvig’s concept of the Trinity makes God living and present, both theologians offer a fruitful new understanding of theology which makes it possible to avoid the common distinction between theologia prima and theologia secunda. If one believes that Christianity is relevant in everyday life outside the university, the distinction should be avoided (though not completely eliminated).

Afterword: Redeeming Sin

Shadow Sophia ◽  
2021 ◽  
pp. 223-226
Author(s):  
Celia E. Deane-Drummond
Keyword(s):  
Holy Spirit ◽  
Human Life ◽  
The Holy Spirit ◽  
The Trinity

This brief commentary articulates a link between the second and third volumes in this series and points to a discussion of the work of redemption, grace, the Holy Spirit, and participation in the Trinity. Such a discussion forms the theological backdrop to understanding the life of graced virtue when perceived through the experience of faith. Sergii Bulgakov’s works present an aesthetic account of wisdom and participation in God that still carries some risk of pulling away from a grounded, rooted, and fully earthed perspective on human life. Disincarnate cultural trends towards transhumanism draw on science, but amount to impoverished secular accounts of redemption. All such eschatologies need to be reminded of the material, bodily, and grounded nature of human life in our creaturely contexts, so that even graced virtue which pulls away from immersion in a multispecies framework fails as fully redemptive virtue.

scholarly journals PANDANGAN PENGAKUAN IMAN NICEA-KONSTANTINOPEL (KREDO NICEA) TENTANG DOKTRIN ALLAH TRITUNGGAL

2019 ◽  
Vol 3 (1) ◽  
pp. 19-40
Author(s):  
Hendi H
Keyword(s):  
Holy Spirit ◽  
Church Fathers ◽  
Existence Of God ◽  
Holy Trinity ◽  
The Holy Spirit ◽  
Theological Foundation ◽  
Nicene Creed ◽  
The Right ◽  
The Church ◽  
The Trinity

AbstractThe article describes the doctrine of the Holy Trinity according to the views of the Church Fathers formulated in a Nicene and Constantinople Creed (Nicene Creed). There are many errors and debates about this doctrine throughout the ages including today. This article is important because it puts the right theological foundation, which is orthodox understanding (straight teaching) about the Trinity. The author will describe the 8 points of the Nicene Creed and interact with the Scriptures and the writings of the Church Fathers. The Holy Trinity is essentially One God in Three Persons or Three Persons in One Essence or the Essence of God, namely the Father is God, the Son is God, and the Holy Spirit is God so the Trinity God does not speak about the number of God but the existence of God . It is called the Father because He is the source of everything including the Son who is His Word begotten or comes out from the Father and the Holy Spirit which is the breath or source of life from the Father himself. The Word and the Holy Spirit are a necessity in the FatherKey words: Trinity, Father, Son, Holy Spirit, Nicea, Constantinople, Father of Church, Essence

“I Will Pour Out My Spirit”: Didymus against Eunomius in Light of John 16:14’s History of Reception

2016 ◽  
Vol 70 (5) ◽  
pp. 479-508
Author(s):  
Kellen Plaxco
Keyword(s):  
Holy Spirit ◽  
Fourth Century ◽  
Careful Attention ◽  
Short History ◽  
The Holy Spirit ◽  
History Of ◽  
The Trinity

This article provides an account of Didymus the Blind’s subtle attention to theological nuance and invites readers to reconsider his importance for the theological debates of the late fourth century. The polemical shape of Didymus’s theology of the trinity is underdetermined. This article argues that Didymus responded to Eunomius’s first Apology. The argument takes the shape of a short history of the reception of John 16:14. This verse was used in anti-monarchian tradition to distinguish the Holy Spirit from the Son, but it also led to low pneumatologies that in some cases implied angelomorphic pneumatology. Eunomius’s pneumatology in Apology 25 is a radicalization of this anti-monarchian reading of John 16:14, which Didymus opposed with careful attention to Scripture’s usage of terms for “pouring out.”

Yahweh, Women, and the Trinity

1975 ◽  
Vol 32 (3) ◽  
pp. 234-242
Author(s):  
Jay G. Williams
Keyword(s):  
Holy Spirit ◽  
New Age ◽  
The Third ◽  
The Holy Spirit ◽  
Third Person ◽  
The Third Person ◽  
The Church ◽  
The Trinity

“Might it not be possible, just at this moment when the fortunes of the church seem to be at low ebb, that we may be entering a new age, an age in which the Holy Spirit will become far more central to the faith, an age when the third person of the Trinity will reveal to us more fully who she is?”

Pentecostal Understanding of Sanctification from a Pentecostal Perspective

2009 ◽  
Vol 18 (1) ◽  
pp. 95-110
Author(s):  
Hollis Gause
Keyword(s):  
Holy Spirit ◽  
Divine Revelation ◽  
Word Of God ◽  
Holy Trinity ◽  
Social Nature ◽  
The Social ◽  
New Birth ◽  
The Holy Spirit ◽  
Fruit Of The Spirit ◽  
The Trinity

AbstractThe doctrine of the Holy Trinity is the product of divine revelation, and is a doctrine of divine worship. The expressions of this doctrine come out of worshipful response to divine revelation demonstrating the social nature of the Trinity and God's incorporating the human creature in His own sociality and personal pluralism. The perfect social union between God and the man and woman that he had created was disrupted by human sin. God redeemed the fallen creature, and at the heart of this redemptive experience lies the doctrine of Holy Trinity, with the Holy Spirit as the communing agent of all the experiences of salvation. The Spirit is especially active in the provision and fulfillment of sanctification, which is presented here as the continuum of 'holiness-unity-love'. He produces the graces of the Holy Spirit – the fruit of the Spirit. He implants the Seed of the new birth which is the word of God. He purifies by the blood of Jesus. He establishes union and communion among believers and with God through His Son Jesus. This is holiness.

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